SPIRITUAL CENTERS & THE LIFE FORCE身体的灵性中心和生命动力
The concept of spiritual centers can be found in the art of antiquity, fromglowing globes on people’s heads in Egyptian art to third eyes on the bodies(even on the palms of hands) in classical Asian art.
The first formal mention of spiritual structures, including energy centersand pathways, appears in Patanjali’s Yoga Sutras, c. 300 B.C. He reveals sixcenters and an ultimate luminescence that occurs around the top of the head.These centers are depicted in two ways: as chakras (literally, “spinningwheels”) and as padmes (literally, “lotuses”). Therefore, one may understandthat the spiritual centers are both energy vortexes that generate movement asthey are stimulated (as a spinning wheel) and enlightenment complexes thatunfold as they grow (as an opening lotus). Cayce correlated these centers withthe endocrine glandular system in the body. He also said that there are twelve(1861-11), but seven are of importance here. Whenever we find seven people,places, or things in a classical story, we may correlate them with the sevenspiritual centers. Cayce’s most famous example of this is in his interpretationof the Book of the Revelation. He correlates the seven churches, seals, vials,and plagues to the cleansing and opening of the seven spiritual centers withina seeker’s physical body (for more on this, see my book Edgar Cayce on theRevelation). Hugh Lynn Cayce had a fascinating presentation on Snow White andthe Seven Dwarfs as a tale of spiritual awakening.
Patanjali also identifies three pathways in the body. Two are an interwovendouble helix called ida and pingala, often represented by double serpents (asin the caduceus). The third is a single path, the sushumna, beginning in thelower pelvic area and traveling directly up the body to the top of the head.These pathways correspond to the body’s two nervous systems: the sushumna tothe central nervous system, with its spinal column and the brain, and ida andpingala to the deeper autonomic nervous system, with its woven nerves thatbegin in the lower torso and ascend to the brain. These three pathways act asone. The energy flows through them simultaneously.
Patanjali也指出了身体内的三个路径。其中两条相互交织的双股螺旋分别是左脉(IDA)和右脉(PINGALA)，经常被描述为双绞的蛇(如双蛇缠绕的魔杖CADUCEUS) 。第三条是单独的路径---中脉(SUSHUMNA) ，起始于尾骨部位，向上贯穿身体至颅顶。这些路径与身体的两套神经系统交融：中脉之于中枢神经系统、以及脊椎和脑部；左脉和右脉走自律神经系统，始于身体下部，交织上升至脑部。这三个路径一体运行，能量通过他们一起流动。
The endocrine glands along this pathway are, in order from lowest tohighest: gonads (testes in males and ovaries in females), cells of Leydig(named after the doctor who discovered them, located in and above the gonads),adrenals (located on top of the kidneys), thymus (located in the upper chest),thyroid (in the throat), pineal (near the center of the brain at the top of thespinal fluid canal), and pituitary (just above the back of the roof of themouth, behind the bridge of the nose, tucked under the frontal lobe). In orderas chakras they are: the root, navel, solar plexus, heart, throat, crown, andbrow, or third eye. Many modern books and teachers list the crown as thehighest and the third eye as sixth, but Cayce instructs us otherwise, as domany of the more classical texts and images. For example, in ancient Hinduismthe kundalini pathway is symbolized by a cobra in the striking position, notstraight up. In mystical Egyptian and Mayan art it is a winged serpent in thestriking position. In Hebrew and Christian mysticism it is the shape of theshepherd’s staff. The energy flows along a path that is like a question mark(?), not like an exclamation mark (!). Cayce says it flows up the body to thebase of the brain, then over to the center of the brain and the crown of thehead, and then on to the forehead and the great frontal lobe of the brain andthe third eye.
Cayce states that the navel and the crown centers have a powerful magnetismbetween them. He says that the crown is always ready to illuminate and elevate,but that individuals must open the navel center before they can begin totranscend and transform. He calls the navel center the “closed door” and thecrown the “open door.” Some Eastern texts call them the “lower gate” and the“jade gate.” Reconnecting these two centers is key to restoring our connectionto the divine within. Here are three Cayce excerpts on this:
凯西指出脐轮和冠轮之间有强力的吸引了。顶轮永远是准备好放光和提升的，但是个体必须开启脐轮的中心，使提升得以开始。他称脐轮的中心为“合上的门” ，而顶轮为“开启的门” 。一些东方的古籍将他们称为“下关”和“玉关” 。将它们再连接是在我们内心连接圣灵的关键。凯西这么讲：
“This was from the flow of emotion from the kundaline center or the Lyden(Leydig) gland, to the ones in the center [pineal] and frontal portion of thehead [pituitary]. This is nothing to be fearful of, but keep the emotionsbetter balanced.”
“Second sight, or the super-activity of the third eye may come wheneverthere is the opening of the lyden (Leydig) center and the kundaline forces fromsame to the pineal.”
“We find that there has been the opening of the Lyden (Leydig) gland, sothat the kundaline forces move along the spine to the various centers that openwith this attitude and these activities of the mental and spiritual forces ofthe body.”